1a] Saying takbeer from Soorat al-Duha to Sooratal-Naas

1a]
Is it permissible to say tahleel (laa ilaaha ill-Allaah) and takbeer
(Allaahu akbar) from after Soorat al-Duha until Soorat al-Naas? Is
that proven from the Messenger (peace and blessings of Allaah be upon
him) or the Sahaabah or Taabi'een?.
Praise be to Allaah.
Firstly:
The scholars differed concerning the ruling on saying takbeer after
everysoorah from Soorat al-Duha to al-Naas. Imam Ahmad regarded it as
mustahabb but the other imams differed with him. There is another
report from Imam Ahmad which is in accordance with the view of the
majority. The correct view is that it is not prescribed to say
takbeer, and this is not proven in any marfoo' hadeeth from the
Prophet(peace and blessings of Allaah be upon him). There is also no
saheeh report about this takbeer from any of the Sahaabah (may Allaah
be pleased with them), rather it was proven from some of the qurraa'
(reciters) of the people of Makkah.
It was narrated that 'Ikrimah ibn Sulaymaan said: I recited to
Ismaa'eelibn 'Abd-Allaah ibn Constantine, and when I reached Wa'l-duha
(i.e., Soorat al-Duha), he said tome: Say takbeer, say takbeer at the
end of every soorah until you complete (the Qur'aan). 'Abd-Allaah ibn
Katheer told him that he recited toMujaahid and he told him to do
that, and Mujaahid told him that Ibn 'Abbaas had told him to do that,
and Ibn 'Abbaas told him that Ubayy ibn Ka'b told him to do that, and
Ubayyibn Ka'b told him that the Prophet (peace and blessings of Allaah
be upon him) told him to do that.
Narrated by al-Haakim in al-Mustadrak (3/304).
This hadeeth is da'eef (weak). Its isnaad includesAhmad ibn Muhammad
ibn 'Abd-Allaah ibn Abi Bazzah al-Muqri'. Abu Haatim said: His hadeeth
is da'eef (weak) and I will not narrate from him. Al-'Aqeeli said: His
hadeeth is munkar (odd). Al-Dhahabi said: This is a ghareeb (strange)
hadeeth, and it is one of the hadeeth of al-Bazzi that were regarded
as munkar. Abu Haatim said: This is munkar. And he said: Al-Haakim
regarded his hadeeth about takbeeras saheeh, but it is munkar.
See: al-Du'afa' by al-'Aqeeli (1/127); and Mizaan al-I'tidaal (1/144,
145) and Siyar A'laam al-Nubala' (12/51), both by Imam al-Dhahabi.
Ibn Muflih al-Hanbali (mayAllaah have mercy on him) said:
Ahmad regarded it is mustahabb to say takbeerfrom the beginning of
Soorat al-Duha until the end of the Qur'aan. This was mentioned by Ibn
Tameem and others, and this is the recitation of thepeople of Makkah,
which al-Bazzi took from Ibn Katheer, and Ibn Katheer took it from
Mujaahid, and Mujaahid took it fromIbn 'Abbaas, and Ibn 'Abbaas took
it from Ubayy ibn Ka'b, and Ubayyibn Ka'b took it from the Prophet
(peace and blessings of Allaah be upon him). A number of them narrated
that, including al-Baghawi in his Tafseer, and the reason for that is
that the Wahy (revelation) ceased.
This is a ghareeb hadeeth,reported by Ahmad ibn Muhammad ibn
'Abd-Allaah al-Bazzi, who is sound with regard to recitation but
da'eef (weak) with regard to hadeeth.
Ibn Haatim al-Raazi said: This is a munkar hadeeth.
It was also narrated from him – i.e., Imam Ahmad – that there should
be no takbeer, as is the view of all reciters. End quote.
Al-Adaab al-Shar'iyyah (2/295, 296).
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) was asked
about a group who gathered to read the entire Qur'aan (khatmah) and
they were reading to 'Aasim and Abu 'Amr. When they reached Soorat
al-Duha, they did not say Laa ilaaha ill-Allaah or Allaahu akbar,until
they reached the endof the Qur'aan. Is what they did better or not? Is
the hadeeth which is narrated about saying tahleel and takbeer saheeh
and mutawaatir, or not?
He replied:
Praise be to Allaah. Yes, if they recited in accordancewith a
recitation other than that of Ibn Katheer, their not doing that is
better, and is in fact what is prescribed and is Sunnah. These imams
of recitation did not say takbeer either at the beginning of the
soorahs or at the ends. If it is acceptable to say that Ibn Katheer
narrated the takbeer from the Messenger of Allaah (peace and blessings
of Allaah be upon him), it is acceptable for others to say that these
people narrated the omission of that from the Messenger of Allaah
(peace and blessings of Allaah be upon him) too. It is not possible
that the recitation of the majority that was narrated by more people
than the recitation of Ibn Katheer omitted something enjoined by the
Messenger of Allaah (peace and blessings of Allaah be upon him),
because those who narrated mutawaatir reports could not have concealed
something for which there was good reason to narrate it. The one who
accepts that the Messenger of Allaah (peace and blessings of Allaah be
upon him) told :->